Mipela Makim Gavman: Unofficial Village Courts and Local Perceptions of Order in the Eastern Highlands of Papua New Guinea

ABSTRACT

In remote villages of the Eastern Highlands of Papua New Guinea, where official village courts and other state institutions are absent, local leaders routinely hold unofficial village courts to maintain law and order. They base their decisions on local perceptions of order and justice, all the while emulating elements of state justice and constantly referring to the state as the source of their legitimacy. As these unofficial judicial institutions historically emerged as a convergence of local patterns of leadership with colonial concepts of order, they neither form a completely new nor completely autochthonous method of conflict settlement, but are an example of para-statehood, in which local leaders take on state functions in the absence of the state.     

Resource conflicts and the anthropology of the dark and the good in highlands Papua New Guinea

In this article I consider why individuals sacrifice their lives for the collective. In the Porgera Valley of highlands Papua New Guinea, young men who are called ‘Rambos’ engage in sustained tribal conflicts due to increasing social inequalities in an area that is supposedly benefiting from socioeconomic development. The opening of the Porgera Gold Mine in 1990 ushered in an era of anticipated benefits that were hoped to transform the lives of the region's subsistence horticulturalists. Yet, anticipated flows of mining money and social benefits have largely failed to materialise. The abjection experienced by young men eventuated into a series of tribal fights, resulting in deaths, displacements, and the destruction of most infrastructure. I examine the fighting and its aftermath in relation to anthropologies of the dark and the good and argue that these polar opposites can hinder more subtle understandings of value plurality among Porgerans.     

Bloody time revisited: New observations on time in a Papua New Guinea Village

In a 1982 paper I argued that perceptions of time scarcity in Kragur Village, Papua New Guinea, in the mid‐1970s were best understood as a reaction to new forms of authority characteristic of the growth of capitalism and calls for greater time order were grounded largely in its perceived ritual significance. More than forty years later, villagers are much more familiar with Western time, but less likely to perceive time as scarce. As in the 1970s, aspiring leaders still press for greater time order. Millenarian illusions informed advocacy of time order in the 1970s. Although today these illusions are, if not extinct, then dormant, unquestioned assumptions mirroring Western capitalist views of time inspire many of today's advocates. Yet, lacking the authority to impose new forms of time order, they have little effect on the rhythms of village life, and economic incentives to abandon comparative indifference to time remain weak.     

Culture change and epidemiological patterns among the Hagahai,Papua New Guinea

The role of introduced epidemic disease in highland New Guinea is considered in light of recent debate concerning pre-contact adaptations. Seroepidemiological studies of the Hagahai, a small isolated group of hunterhorticulturalists in the fringe highlands of Papua New Guinea, document the recent introduction of mumps, hepatitis B, specific types of influenza, and rotavirus. Results are related to ethnographic findings, detailing past levels of intergroup contact and recent changes in settlement patterns, travel, feasting, health care, and other cultural factors. Data suggest that intergroup disease transmission is greatly increased decades before officially recorded time of contact and that mortality levels documented soon thereafter are not indicative of the pre-contact adaptation.     

Mobility and emplacement in north coast Papua New Guinea: Worlding the Pacific Marine Industrial Zone

On the north coast of Papua New Guinea, the construction of the Pacific Marine Industrial Zone is catalysing movements of people, capital and things, as well as of the ideas and imaginings which accompany and make them meaningful. Drawn from literary and postcolonial studies, the concept of worlding offers a narrative framework through which to think through these movements and the ways in which they complicate prevailing narratives of globalisation. At the Pacific Marine Industrial Zone, the neoliberal worldings that inform the project do not simply catalyse movements, but also act to impose barriers to movement. Local communities assert connection to place, but also generate new circuits of mobility, and rearticulate ideas of kastom (custom) that have movement at their core. An emphasis on worlding—drawing particularly on Heidegger's distinction between world and earth—allows for a more complex reflection on the relationship between mobility and emplacement, one that more fully illuminates the complexity of the relationship itself, and the way it is experienced at the PMIZ site.     

Ecology and community dynamics of Kubo people in the tropical lowlands of Papua New Guinea

Kubo producer-units (families and independent bachelors) could have been self-sufficient in the production of bananas but chose not to be. Nor did they seek self-sufficiency in the production of any combination of staple carbohydrate foods (bananas, tubers, sago flour) or, in the long term, strive for balance in the exchange of food with other producer-units. Despite the fact that bananas, which provided 50% of people's energy needs, were a delayed-return crop Kubo communities were very unstable. This instability and the failure to choose the option of self-sufficiency were connected and were mediated through intense intracommunity sharing that, ultimately, served to negotiate a concern with sorcery. The people grew bananas in the way they did, not out of environmental necessity, but to accommodate the crop to the needs of sharing and, thereby, facilitate community living.     

Hunting activity and aging among the gidra papuans: A biobehavioral analysis

From the individual-based records of hunting practice for 1,633 hr in total and from the hunters' visual acuity and grip strength observed among the Gidra Papuans in lowland Papua New Guinea, this paper aims to analyze the relationship between the hunting activity and aging. The sensorimotor functions determine the range of age in which the individuals act as active or productive hunters: determined to be from the late teen-age years to about 45 years among the present subjects. In this age range, hunting efficiency increases with age. In terms of weight of animals killed per hunting time, the efficiency of the elder married (aged about 35 to 45 years) was almost four times higher than that of the unmarried (16–17 to late 20s). This aging effect is judged to depend on behavioral abilities that increase in accordance with experience and cumulative knowledge. Simultaneously, the comparison of individual hunters' records in 1971–72 and in 1981 reveals that hunting efficiency is associated with the individualities of the hunters.     

Studies of endemic cretinism in Papua New Guinea: digital and palmar dermatoglyphic patterns

We have tested the hypothesis that the abnormal development of the central nervous system seen in endemic cretinism might be accompanied by concurrent abnormal dermatoglyphic patterns. We compared digital and palmar dermatoglyphics of normal individuals and endemic cretins inhabiting the Huon Peninsula of Papua New Guinea. The population sampled from the Irumu River Valley included 118 males and 114 females with 22 male cretins and 23 female cretins. The population sampled from the Wantoat River Valley included 72 males and 38 females with 12 male cretins. No pathognomonic patterns were found that could identify the endemic cretin subpopulation. However, the occurrence of a number of differences between controls and cretins suggests that subtle changes in dermatoglyphic patterns accompany the anomalous development of the CNS secondary to maternal iodine deficiency. We discuss the significance of these findings and compare the dermatoglyphic patterns of normal Irumu and Wantoat natives and 21 other populations of Papua New Guinea.     

Crowds,Affect, and the Mediation of Emergent Collectivities: A Student Strike in Papua New Guinea as an Order-Making Project

ABSTRACT

From the institutional perspective of a university, student strikes mark a time of heightened disorder. In this contribution, I turn this perspective around and analyse a student strike at the University of Goroka in the Papua New Guinea highlands as an order-making project instead. The observed student strike established an alternative regime among students, which was reinforced through a sense of having achieved a superior sophistication of order through the effective, and affective, alignment of minds and bodies into a single entity. Placing the achievement of collective unity in relation to what appears as Melanesian notions of order on one hand, and recent re-evaluations of the psychology of crowds within anthropology and sociology on the other hand, I explore conceptual connections in the work of ‘mediation’ between order making in Melanesia and contemporary (critiques of) affect theory.     

Women and development: A highland New Guinea example

This paper presents an analysis of household variables and their relationship to success in cash cropping among the Gainj of Madang Province, Papua New Guinea. Censuses and household surveys from 1978, the year in which cash cropping began, and 1983 provide data that show different patterns of change in household structure for more and less commercially successful households. The results illustrate the importance of women's labor in economic development and the dynamic nature of the relationship between household structure and economic development.     

Translation, Value, and Space: Theorizing an Ethnographic and Engaged Environmental Anthropology

In this article, I argue for placing the politics of translation and theories of value and spatial production at the center of environmental anthropology. For the past ten years, the Gimi-speaking peoples living in Maimafu village, Papua New Guinea, have taken part in an integrated conservation and development project attempting to foster a local system of valuing "nature" by tying biological diversity to economic markets through the creation of "eco-enterprises." However, the project fails to consider how Gimi produce, theorize, transmit, and express knowledge. Using ethnographic material concerned with hunting and song composition, I show that Gimi understand their forests to be part of a series of transactive dialectical relationships that work to produce identity and space. I also demonstrate that, as part of this project, Gimi social relations with their forests have been translated in ways that fit their beliefs into generic and easily understandable categories. This has been detrimental to the conservation project and it is politically problematic for an engaged environmental anthropology.     

Caprellids (Crustacea: Amphipoda) from Papua New Guinea,with the description of a new species

This is the first study of caprellid amphipods from the coast of Papua New Guinea. Several collections from Madang Lagoon (north) and Bootless Bay (south) have been studied. Seven species in seven genera are recorded, of which Pseudoproto papua sp. nov. is described as new to science. The genus Pseudoproto Mayer, 1903 has consisted, so far, of only one species, Pseudoproto fallax Mayer, 1903. Although only a single male has been found of Pseudoproto papua sp. nov., differences in antennae, mouthparts, gnathopod 2 and pereopods 3 and 4 have revealed that it represents a new species of Pseudoproto. Lateral view figures of all species, together with a key to species level for the Caprellidea from Papua New Guinea are also included. Communicated by H.-D. Franke     

Women,mobile phones,and M16s: Contemporary New Guinea highlands warfare

This paper reports upon a series of recent developments in New Guinea highlands warfare. Building upon existing literature highlighting the deep influence of modernity within this context, we draw attention to two particular developments yet to be reported in the literature and which appear to be of special significance. Through an analysis of Aiya warfare, Southern Highlands Province, Papua New Guinea, we document the direct and increasing involvement of women within warfare, as well as the important role played by mobile phones used by warriors to communicate before and during fighting. These two developments are situated in relation to broader shifts currently reshaping Melanesian sociality, namely, the ambivalent and fraught position of women within an emergent PNG society, as well as the rapid diffusion of mobile phone technology throughout the region.     

Counterparts: Clothing,Value and the Sites of Otherness in Panapompom Ethnographic Encounters

Panapompom people living in the western Louisiade Archipelago of Milne Bay Province, Papua New Guinea, see their clothes as indices of their perceived poverty. ‘Development’ as a valued form of social life appears as images that attach only loosely to the people employing them. They nevertheless hold Panapompom people to account as subjects to a voice and gaze that is located in the imagery they strive to present: their clothes. This predicament strains anthropological approaches to the study of Melanesia that subsist on strict alterity, because native self‐judgments are located ‘at home’ for the ethnographer. In this article, I develop the notion of the counterpart as a means to explore these forms of postcolonial oppression and their implications for the ethnographic encounter.     

Parabrosmolus novaeguineae,a new genus and species of the subfamily Brosmophycinae from Papua New Guinea (Bythitidae,Ophidiiformes)

Parabrosmolus novaeguineae, a new genus and species of the subfamily Brosmophycinae (family Bythitidae) is described, based on a single specimen from Papua New Guinea. The genus is unique in the tribe Brosmophycini in having six branchiostegal rays and ten precaudal vertebrae, and is also similarly distinguished from two brosmophycine genera,Melodichthys andBeaglichthys, tribal allocations of the two latter being uncertain.Parabrosmolus also differs from all other genera in the subfamily by the following combination of characters: head scaly, anal fin origin slightly before midpoint of body, eye diameter shorter than snout length, three developed rakers on first gill arch and 16 (14+2) caudal fin rays.     

Fasu Solidarity: A Case Study of Kin Networks, Land Tenure, and Oil Extraction in Kutubu, Papua New Guinea

In the Fasu region of Papua New Guinea's fringe highlands, the oil extraction industry has imposed development values and the identification of corporate groups as beneficiary landowners. In response, Fasu males have tightened the boundaries of their agnatic descent groups to become exclusive patriunits. Cash royalties are incorporated into sociopolitical exchange, so the formation of exclusive kin groups allows males to expand social networks to other regions, whilst ensuring continuing wealth for future generations. Consequently, males are becoming isolated from pre–oil exchange networks, and females are becoming isolated within villages. In this article, I map the transition of Fasu kin networks from an ideology of descent to a dogma of descent and patrilineal solidarity, locating the transition in the symbolic codes that inform kin categories. I aim to highlight some consequences of "development" and to advance knowledge on the link between kinship and descent in a postcolonial, industry-dominated Papua New Guinea.     

Fat patterning in Papua New Guineans: effects of age, sex and acculturation

For the renewed interest in fat patterning to be fruitful, more information on the biology of fat patterning, particularly normative data are required. Nine skinfold thicknesses were measured in 2312 coastal and highland Papua New Guineans of all ages undergoing acculturation. Principal component analysis of the skinfold data revealed components of fatness and fat patterning. First component scores were typical of the changes in fatness with age and the sex differences expected in these populations. Second component scores of limb-trunk fat patterning showed marked changes with age in both sexes but they stabilised in adulthood. This pattern seemed more affected by maturity although it is usually thought to be a sex-specific pattern. The third component, upper-lower body patterning, was more sexually dimorphic in adults. Marked differences were not observed between the two communities but over a 15-year period fatness levels increased slightly and subcutaneous fat tended to be deposited more centrally.     

Land tenure and transfer in Chimbu,Papua New Guinea: 1958–1984—A study in continuity and change,accommodation and opportunism

A long-term study of land tenure, land transfer, and succession in one subclan of the Chimbu in the Papua New Guinea highlands takes up the relations between the agricultural cycle, family, and population growth in a period of rapid commercialization and cash cropping. Over a generation, land was held and allocated within families, among families within the subclan, and to kin and affines in neighboring groups. The land tenure, ownership, and use system allows for a very great deal of individual movement and land gifts, temporary or long-term, by land owner to kin and friends. Despite an agnatic ideology, individuals and local groups opportunistically accommodate to land needs. As cultivation becomes more intensive and semi-permanent, there appears to be a progression from fluidity of land rights in the clan or subclan to anchoring of rights and boundaries to individuals and families. It is suggested that this characterizes Chimbu land tenure; it is not a postcolonial phenomenon.     

Pikisi kwaiyai! (pictures tonight!): The screening and reception of ethnographic film in the Trobriand Islands,Papua New Guinea

Ethnographic films hold great historical value for the communities in which they were filmed, yet people in source communities often lack access to them. Visitors engaging in ‘visual repatriation’ of ethnographic film can enrich both sides of the ethnographic exchange. I review my experiences screening ethnographic films with Trobriand Islanders, their reactions, and the various ways in which local communities regain ownership of these films, including re‐narration and renaming. My findings reiterate how source communities' reception of, and uses for, ethnographic film can sharply differ from the filmmakers' original agenda.